The Divine Writ

The holy Quran consists of key phrases like references to creation of man "out of dust" and "out of a drop of sperm" . But the there is phrase that is "key phrase" of all key phrases:
3:7
It says that the Quran "contains messages that are clear in and by themselves (ayat-e-muhkamaat) as well as others that are allegorical (mutashabihaat)". allegorical or metamorphical or similies of symbolism.

Now an appreciation of what is meant by "allegory" doesnt help a person in fully understanding its true application. In order to understand this we must relate the quranic use of these terms to a concept-- namely the existence " of a realm which is beyond the reach of human perception" (al-ghayb).

This concept is basis of understanding the Quran and our religion. Infact any religion. All truly religious cognition arises from and is based on the fact that only a small segment of reality is open to man's perception and imagination and rest of it escapes his comprehension.

Now human mind is such that it can understand concepts only through previous experience. Now by virtue of religion how can Allah explain these concepts which are beyond our realm of imagination.

So Allah mentions in the Quran:
13:35 - "through a parabolic illustration, by means of something which we know from our experience, of something that is beyond the reach of our perception."

It follows, therefore, that if we were to take every Quranic passage, statement or expression in its outward, literal sense and disregard the possibility of its being an allegory, a metaphor or a parable, we would be offending against the very spirit of the divine writ.

And so, when the Quran speaks of Him as being "in the heavens" or "established on His throne (al-arsh)", we cannot possibly take these phrases in their literal senses, since then they would imply, however vaguely, that God is limited in space: and since such a limitation would contradict the concept of an Infinite Being.

We know immediately, without the least doubt that the "heavens" and the "throne" and God's being "established" on it are but mere linguistic meant to convey an idea which is outside all human experience, namely, the idea of God's almightiness and absolute sway over all that exists.

So taking the real sense of the metaphor would actually lead in commiting kufur.

So , we can persume that its only with people with divine powers who have powers to imagine beyond the realm of normal human being. Someone like Aqa Moula TUS who has that powers to think and interpret the meaning of those metaphors.

Hence we cannot and should not try to make a meaning out of a metaphor, and leave it our Moula TUS who can comprehend its correct meaning.

Mohabbat Kya hain

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Mohabbat woh hain ...

jo koi sarhadh nahin jaanti hain
koi hukum koi farmaan nahin maanti
hain aankhon ke raaste dil main bas jaati hain
khoon ke ek ek katrey main samati hain

waadiyon main rehti hain hawa jaisey
phoolon main rehti hain khushboo jaisay
Aisi hain mohabbat dosto
jo bus jaati hain choodiyon main khanak jaisay

yeh jo mohabbat hain ....
zindagi hain
bandagi hain
kismat waalo ko hi mili
aisi haseen khushi hain

yeh mohabbat hain jo theharti nahin
Kum nahin hoti ansoon bahaney sey
kisi key samjhanhey fusalaney sey
mohabbat woh shai hain doston
jo bayaan nahin hoti shayaraney sey

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Aadaab,
Hatim

Another of my Sentimental Creation

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khushiyon sey dil bhara na tha
ki tumne saath chor diya
zindagi key mushkil safar main
kahan humey tanha la kar chor diya

tere deedar ko taraz gayee nigaheinna
husti hain na roti hain
kya kusoor hain inka
jo raat din bus tere hi khwaab dekhti hain

socha na tha is qadar ishq hoga
subah shaam tera hi junoon hoga
aab kya karey koi to samjhaye
ki is dil ko thoda sa sukoon aaye

aab to na kissi ki aarzoo
naa kissi ki talaash hain
main to phool hu tanhaiyo
ka bus veeraney ki talaash hain
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aadaab,
Hatim